Proceedings of the 28th International Conference on Literature: “Literature as a Source of Wisdom”, July 11-13, 2019, Universitas Syiah Kuala, Banda Aceh, Indonesia ISBN: 978-623-7086-21-5

THE ROLE OF MALAY LANGUAGE AND ITS CHALLENGES IN THE GLOBALIZATION ERA

Phaosan Jehwae, Susy Deliani & Yahaya Niwae

Department of Malay Language Education, Faculty of Education, Fatoni University, Pattani, Thailand

*Corresponding author: [email protected]

DOI: 10.24815/.v1i1.14396

Abstract

This paper discusses about the role of Malay language, the role of pesantren and universities as well as the challenges in the globalization era in Southern Thailand. Malay here is not merely a means of communication but it is much more than that. It cannot be separated from the Malay community in Patani. Patani has a long and challenging history, but the Malay language remains an important issue. Although Patani is not a Malay region in the archipelago but the Patani community maintains their identity as Malay speakers. Pesantrens and colleges in Patani play an important role in preserving the Malay language. Various Thai government policies has been directly or indirectly trying to remove and undermine the Malay language from Thailand since Patani became a part of it with various political policies of Siamization, but fortunately the efforts were not exactly successful. This is proven by the fact that Malay language is still actively spoken by the Patani community and has become a compulsory language throughout the pesantrens up until today. Since the ongoing security crisis, the government has begun to see the importance of Malay language for the Patani community by including the Malay curriculum in public primary and secondary schools.

Keywords: Malay language, Malay community, Patani, challenges.

1. Introduction

The Malay nation is a minority nation in Thailand where the majority is Siamese who speak Thai. The Malays become the majority population in the minority; they become the majority in five regions of Southern Thailand but they become the minority in other places, especially those who live in Bangkok and the north-south regions. According to Paitoon (2005, p. 53), about 75 percent of the population in the five southern regions of Thailand are Muslims, speak Malay and obey the Malay customs as the people of northern Malaysia. Patani has a long history and struggle that even after being a part of Thailand for over 103 years, Patani people still maintain Malay language up until now.

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Phaosan Jehwae, Susy Deliani & Yahaya Niwae

In recent years, there have been concerns among Malay religious leaders, scholars and teachers in Thailand of the extinction of the Malay language in every Malay education and identity sector in Thailand. The strong influence of Thai language on Patani Malay language and some of the authority’s policies aiming at abolishing it, are among many factors that lead to the diminishing of the Malay language. Ahmad Fathi (2001, p. 209) in discussing the deterioration of the Malay language in Patani states that the sectors that are dominated by Malay Language lately are only in daily interaction, sermons, and religious teaching at mosques or madrasah. Malay language is no longer used in official affairs, mass media, village signboards and government institutions. The Malays in Thailand are very different from the majority of Thai, they are Muslim and speak Malay while Thai people are Buddhist and speak Thai. This paper will show the role of Malay language, the role of pesantren and universities as well as the challenges in the globalization era.

2. The Condition of Malay Language in Thailand

Malay Language has been used in the archipelago since centuries ago and became official language in several countries in the archipelago. Malay has become the official language of Brunei Darussalam, Indonesia, Malaysia and Singapore. In addition, it also became the communicative language in several parts of Southeast Asia such as Patani, Moro, Philippines and Timor Leste. Prior to 1909 AD, Malay became the official language of Patani Sultanate and held a very important role. After Patani was colonized by Siam/Thailand, Malay was used as a communicative language among the Malay community and became intermediate language in religious and Malay subjects in pesantren. Malay generally became a minority language in Thailand because there was only a few places that still use Malay Language in daily conversation, for instances Ayuthya, Minburi, Tha’it, Klongneng, Tambon Bangpo and Kloungluang Pathomthani (Hasan, 1992, p. 637). Whereas in Southern Thailand, especially in the five border areas of Thailand, Malay became the majority language (Worawit, 2002, p. 28). Amorn Thawisak (1987, p. 76) states that the Malay-spoken area in Thailand came from central to southern Thailand and also at the Malaysian border. The Malay Language users are located in several areas in Thailand as follows. 1. Area of Pattani, Yala and Narathiwat. Malay became a majority language in these areas. 2. Area of Songkhla. Malay is used in Thepha, Sabayoi, Nathewi, Chena, Sadau and Ranood. 3. Area of Satun. Malay is used in Bandar Satun, Bankuan, Cekbilang, Tamalang, Koh Adang and Koh Sarai. 4. Area of Nakhon Si Thammarat, Malay is used in Muang, Thasala, Hua Thaphan, Mokhlan and Ron Phiboon. 5. Area of Krabi, Malay is used in Muang, Koh Ca, Koh Poo and Koh Pipi, Koh Lanta, Koh Lanta Yai, Khau Phanom, Nakhau, Aulek in Ban Klang and Ban Chong Mai Dam in Klang Hin. 6. Area of Phuket, there are Malay Language users found in Muang, Lam Tuk Kae, Koh Sire, Ban Sapha and Had Ra Wai. 7. Area of Phatlung, there are Malay Language users found in Kong Ra, Chelem, Jarad. 8. Area of Trang, there are Malay Language users found in Kan Tang di Kantang Tai and Koh Li Bung 9. Area of Suratthani, there are Malay Language users found in Koh Marid and Samui. While in the central Thailand, there are Malay Language users found in the Nong Chok district of the capital city of Bangkok, Samut Prakan, Nonthaburi and Pathum thani provinces. Malay speakers in Thailand have different dialects. There are three dialects,

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Proceedings of the 28th International Conference on Literature: “Literature as a Source of Wisdom”, July 11-13, 2019, Universitas Syiah Kuala, Banda Aceh, Indonesia ISBN: 978-623-7086-21-5

namely Urak Lawoi dialect, Patani dialect and Satun dialect. The Lawoi Urdu language found on the island and the beach on the west, south of Thailand ranging from Pang Nga, Ranong, Krabi, Satun and Victoria Point Burma (Hasnida Chekha, 2008, p. 48). Patani language is used in four areas of southern Thailand, namely Pattani, Yala, Narathiwat and parts of the Songkla region such as Cana, Sabayoi, Thapha, and Nathawi (Worawit Baru, 1990, p. 54). While the Satun Malay dialect is used in two areas; namely the coastal area and the rural area of Satun Province. The coastal areas include Tammalang, Che Bilang and Tanjung Gabus, while the rural areas cover the Bankhuan district and some of the districts of Ban Chalung. Nowadays, Malay language is heavily influenced by Thai language. The new generation of Malay children in Thailand rarely speak in Malay resulting in the critical condition of Malay Language lately, especially in population whose majority speak in Thai

3. The Role of Malay Language in Patani

Malay Language became the mother tongue (first language) and the most valuable legacy of the Malay community living in the southern Thailand. Malay plays a very important role in southern Thailand. Malay Language as a means of communication to express thoughts, feelings, emotions, needs and others. It is a communication tool in daily life and spoken extensively by all classes ranging from ordinary people, government officials, private officials and traders, either Malays or non-Malays. In the Islamic teaching, tuan guru and religious teachers used standard Malay books or scriptures and described it in Patani Malay. Western doctors and missionaries who spread Christian teaching in Thailand also used Malay as a means of communication. There were at least 400 private Islamic boarding schools in five regions of Southern Thailand (Ahmad Omar, 2002, p. 39). There were 1000 boarding schools throughout Patani in the 1960s, many of which were shut down and closed after the kingdom forced them to use Thai language in the teaching process (Uthai Dulyakasem, 1981, p. 63). Those schools belonged to the local people where they used two languages in teaching process; Patani Malay and Thai Language. They use Patani Malay language in delivering the religious subject; while there were also several schools using mixed both languages. In academic learning, they completely used Thai books and used Patani Malay in delivering the materials. The Thailand Kingdom had been aware of the importance of the position and role of Malay language for the Patani community ever since the political crisis erupted in Patani. Malay language could be used as a tool for peace in Patani, therefore many mass media started to use Malay at the time. The purpose was to convey information to Patani people and nearby people who spoke Malay. The Malay language used in the mass media in southern Thailand had various forms, for instance in the form of television media, radio media, printed media and others. There were some Malay-language programs in the media channel such as TV channels 5, TV 9 and TV 11. The information presented through the news page was about daily news, both domestic and foreign news. Radio is a local media that gives listeners the pleasure and convenience, as it can be enjoyed in just about every place. Thus, radio media has many enthusiasts, moreover, for programs related to local news and culture. Radio media has various programs such as entertainment programs, daily news, and religious talks. Entertainment shows include local songs and songs from Malaysia and Indonesia. Dato ‘Siti Nur Haliza and the nasyid group from Malaysia are very famous and well-known by the Patani community. The most popular daily news program was the one delivered by D.J Pak Cu. It has been such a huge program

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Phaosan Jehwae, Susy Deliani & Yahaya Niwae

since 20 years ago. It is very much sought after by the elderly especially women because in addition to playing old songs from Malaysia, it also plays Hindustan songs. Malay also used in the entertainment world, such as in dikir hulu, dikir barat, dangdut and Patani songs. Dikir Barat songs which come from Patani are very popular in Malaysia especially in the borders of Patani, Kelantan, Terengganu, Kedah and Perlis. Malay became the medium of trade and politics. It is used in advertisements, songs, news, talks, government announcements in radio and local newspapers. The Kingdom often took advantage of the artistic culture of dikir hulu to convey its policy. In politics, especially local politics, it became an important tool in delivering the political purpose. It was also a political tool to attract the supporters. Voters would not give their voices for candidates who are not good at speaking Malay, even though they are Moslem. Therefore, Malay people and Malay speakers have always won in local elections, although they do not have college degree. There are some politicians in Patani who are only graduated from primary schools but with being able to speak Malay, they can gather sympathy and support from the people.

4. Malay Language at Pesantren and College

Pesantren is an important institution in the development of education, Malay language, the spread of Islam and the Malay cultural center (Lazim, 2007, p. 168). It emerged in line with the emergence of Patani as a center of development and Islamic activities in Southeast Asia. It was predicted to come from Patani. Students who studied in Patani came from various parts of the archipelago and after they completed their studies, pesantren then spread out in the archipelago (Ismail Hussein, 1989, pp. 771-778). In the 18th – 19th century, Patani became the center of Islamic science and literature. Patani has produced some scholars at international level, like Syed Daud Al-Fathoni, Syed Zainal Abidin Al-Fathoni, Syed Ahmad Al-Fathoni. Syed Daud Al-Fathoni has produced Arabic and Malay works of more than 58 pieces and until now his masterpiece is still being studied in some of the Pesantrens in Patani. They have been using Arabic and Malay Language in the teaching process. Patani became the center of Malay language development because at that time the teachers taught religion and Arabic in Malay. Mohd. Zamberi (1994, p. 243) states that the Malay language in Patani has become the language of knowledge, and successfully placed Patani as the center of civilization of Islamic Malay literature through the creation of religious works by scholars. The use of such religious books as a reference material is so widespread that it reaches the Middle East and North Africa. Students who come to study to Patani come from various parts of the world such as Sri Lanka, Burma, Kombudia, Vietnam and the Malay regions of the archipelago. Students who are not from the Malay regions must learn Malay Language (Abdullatif, 1987, p. 266). The pesantrens suffered a setback in spreading the religion and Malay language after Siam defeated Patani in war which led to Patani falling under the Siamese colony. It still teaches religion and Malay but now it is divided into two systems. First, it still uses the old system; teaches the kitab kuning in Arabic and Malay. They study in the mosque and live in small huts. Lately, this system has begun to disappear in Patani and there is only a few are still active. Secondly, pesantrens in the form of a private Islamic religious school (madrasah). It is a change from the old system to the school system. Malay Language is an important delivery tool in the pesantren education system and religious ceremonies in Patani (Jiraphan Dema, 2008, p. 23). Madrasah provides teaching and learning in two forms, religion and academic. It receives full assistance from the Thai Kingdom as long as it uses Thai Language in the

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Proceedings of the 28th International Conference on Literature: “Literature as a Source of Wisdom”, July 11-13, 2019, Universitas Syiah Kuala, Banda Aceh, Indonesia ISBN: 978-623-7086-21-5

teaching process. In religious studies, it still uses Malay in delivering the subject but there are some that uses Thai Language due to the fact that many students do not understand Malay. However, both the old pesantren and madrasah play big roles in preserving Malay in Patani. In addition to pesantren, universities located in Patani play a very important role in maintaining the existence of Malay language. There are four universities in Patani which offer Malay language programs for students who are interested in the field, among others are University of Songkhla Nakharin, University of Thaksin, University of Islam Yala and University of Rajabhat Yala. University of Islam Yala is the first college in Thailand that uses four major languages in the world in its teaching process; Malay, Arabic, English and Thai. University of Songkhla Nakharin has opened Malay Language Program for over 30 years and has produced many young scholars majored in Malay Language and studies. University of Rajabhat Yala has opened a Malay language program to meet government and community demands in meeting the shortage of Malay language teachers in Patani. Many of the undergraduates from the university become teachers at government schools and pesantrens. They take parts in developing Malay language in Thailand so that it still exists up until now. In addition to government-owned or private colleges formally registered at the Thai Ministry of Education, some universities have attempted to set up Islamic colleges to accommodate students from Patani who do not have opportunity to study at domestic universities or overseas universities, for instance Ma’ahad Al-Idad Al-Islamy owned by Yala Islamic Council, evening lecture at Cerang Batu Patani, lecture by Syeik Daud Al-Fatani Jala, lecture by Imam Al-Shafi’e Jaha and Al-Maahad Al-Ali Al-Dirasat Al-Islamiah wa Al-Arabiah Jaha (Lazim, 2006, p. 171). All of these colleges are not recognized by the Thai Kingdom but they cooperate with some universities in the Middle East and Indonesia. Malay and Arabic became the basic introductory language. They do not use Thai language at all. Students who graduate from private colleges that are not recognized by the government cannot work in public offices and schools. Most of them become teachers in Kindergarten schools. They play a very important role in the teaching of Malay language in Kindergarten which means the good or weak quality of Malay language quite depends on them. University of Songkhla Nakharin (PSU) is the first Thai-owned University located in Patani. The university was opened in 1971 on the demands of the people and leaders in Patani. Various fields of major are offered such as engineering, education, social sciences and others. The Department of Malay is one of the departments in the faculty of social science. The establishment of a public institution is wide open for the Patani Malay children to acquire various fields of knowledge. PSU uses Thai as a medium of teaching but there are several lecturers who teach at institutes of Islamic study using Malay and Arabic. Malay is used only at the Malay language department and the Malay study department. Fatoni University is the first private university in Thailand owned by the Patani community. It is also the first private university in three Malay provinces in southern Thailand and uses the four major languages of the world in its teaching process; one of which is Malay. It is used not only in the teaching of the Malay language subject but also in the religious subjects. The Department of Malay Language at Fatoni University was established in 2007, to fulfill the aspirations and ideals of universities and Muslims in Patani to defend the Malay language and the identity of the Muslims in Thailand. In addition to that, Malay is a very important language in the archipelago and Southeast Asia. Malay becomes an important means of communication in the region, therefore it plays a big role in the world of economics and diplomacy between countries in Southeast Asia. Malay graduates who have graduated from universities in Patani will be an important force in maintaining Malay language in Thailand.

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Phaosan Jehwae, Susy Deliani & Yahaya Niwae

5. The Challenges of Malay Language in Patani

Malay language in Patani faces various challenges from the Thai Kingdom, the Malays themselves and the influence of the mass media. The Thai government’s policy of Malay has always changed based on the current political stream. Malay language has always been a hot issue and debate ever since the early days of Patani’s unification to Siam. In the 1940s, Phibun Songkram as prime minister at that time had stirred up the spirit of Siamism by implementing the Ratthaniyom Thai policies. The grounds introduced by Phibun are as follows. 1. Prohibit educational institutions to teach in Malay because it is not the official language of the country. 2. Close Islamic teaching institutions that use Malay Language in their teaching processes. 3. Prohibit Malays to speak Malay. 4. Force the Malays to convert their Malay names into Siamese. 5. Change the names of villages in Malay into Siamese throughout the Malay territory. 6. Strive to incite Malays who speak Malay when dealing in government offices, and 7. Prohibit Malays to wear Malay clothes. As a result of these policies, the Malays were restless and worried over the destruction of Malay identity and religious freedom. They felt challenged because they were forced to practice western and Siamese culture that were very contrary to Malay culture and Islamic teachings. The elderly felt very uneasy because they were prohibited to wear turban, or kopiah which should be replaced by the use of a hat. Malay Language that has become official language since a long time ago was banned and prohibited to be used in government offices and had to be replaced by Siam (Thai) Language which was a very foreign language of the Patani people. All high positions were not given to the Malays and the activities of Islam were restricted because Buddhism was the official religion of Siam. It reached its peak with the closure of the Islamic Religious Council throughout the Malay Patani states (Nik Anuar & Mohd Zamberi, 2006, p. 106.) The Siamisation policy was strongly opposed by Patani people led by Haji Sulong who was known for his seven demands (Chalermkiat Khuntongphet, 2004, p. 23; Nik Anuar & Mohd Zamberi, 2006, p. 109). The demands of the seven cases that led to Haji Sulong accused of being rebels and mysteriously murdered were as follows. 1. Demand the government to recognize the four southern provinces of Patani, Yala, Narathiwat and Satun as Malay territories, and to appoint government representatives from the people born in these four provinces with full administrative authority. 2. There has to be at least 80% Muslim government officials serving in these four regions. 3. Malay and Siamese language must become the official language. 4. Malay should be used as a medium of teaching process in primary schools. 5. Islamic law must be recognized and enforced in the Syariah Court. 6. All proceeds and income derived from these four territories must be used in these territories only. 7. Establish a body of full authority to manage all the affairs of Muslims who are under the responsibility of the Head of State. The above claim did not require an independent state but to improve the fate of the much oppressed Malays at that time. At first, there were rumors that among the few things demanded by the Patani would be approved by Thai Kingdom except the first claim that was extremely rejected. The political situation in Thailand changed suddenly when a coup happened in Bangkok in 1947, after which Phibun returned to power. On 16 January 1948,

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Proceedings of the 28th International Conference on Literature: “Literature as a Source of Wisdom”, July 11-13, 2019, Universitas Syiah Kuala, Banda Aceh, Indonesia ISBN: 978-623-7086-21-5

Haji Sulong and his associates were arrested and mysteriously murdered (Mohd Zamberi, 2006, p. 111). Although efforts to defend the identity of the Malays were considered unsuccessful but the consequences of the demands had changed the political policy in Thailand especially when it came to the Malay language. In the 1950s, the Thai government again allowed Malay language to be taught in public schools by bringing the Malay language teachers from Singapore and Malaysia. But later, it was no longer taught in public schools, therefore the teachers had to teach Malay in their respective homes. In the 1960s, the Kingdom began to intervene the business of pesantren in Patani. They began granting monetary assistance to the registered pesantren but asked them to include Siam/Thai language subject in the curriculum school in return. It was to undermine the Malay language position, before all academic subjects were taught in Malay. In 1968, the Thai government announced that all pesantren who received aid had to reduce the use of Malay language in academic subjects and replaced it with Thai. In 1971, the government required all pesantrens to be registered at the Thai Ministry of Education; if they refused to do so then the government would take decisive action by closing the school forcibly. The position of Malay as the medium of teaching process in all academic subjects had been replaced by Thai. Malay was now only a part of and used as an introductory language for religious subjects. In the 1980s, Malay Language subject were included into several public schools with Islamic religious subjects but only two hours a week (Worawit, 1998, p. 187). As the Malay language was no longer taught in public primary schools, the Patani community opened Malay schools that taught religion and Malay in surau and mosques. The Malay schools were known as Tadika (Kindergarten) schools. Furthermore, Malay language was taught in Tadika schools as the primary basis for religious instruction and provided textbooks written in Jawi and Rumi as a medium for teaching and learning. The primary schools or elementary schools in southern Thailand were generally public schools. Every Thai citizen, including Malay children, was required to attend basic education at these schools within the span of six years which now had been expanded to the mid-level level of nine years. For Malay children, they generally followed basic education levels in public primary schools then pursued the secondary education at private Islamic schools. Thus, children in southern Thailand had the opportunity to learn religion and Malay as an extension of religious education and Malay language. The Siamese policy of Siamese populations by Phibun Songkram had been implemented, but Patani Muslims were still working to provide alternatives to these problems so that Malay and Muslim identity would be preserved. It led to the opening of Taman Didikan Kanak-kanak (Tadika/ Kindergarten) school every Saturday and Sunday. Children in Patani studied religion using Malay as the medium of teaching in mosques and villages. Thai government was also trying to eliminate these schools by providing some religious instruction in national schools where the teachers did not quite master the religion and Malay language subjects. The establishment and use of Malay Language by Malay students in Patani were very limited. For five days, Malay students had to attend the primary school using the Thai language, from 08:00 am to 4:00 pm. Over the past six years in public primary school, the teaching of all subjects was completely in Thai. Primary school students in Saiburi district and elementary schools in other districts only used Thai Language on Saturday and Sunday which were public holidays in Thai countries. They had the opportunity to learn Malay language subject and religion in Malay. After the Malay students in Patani completed their studies at government primary schools, most of them went to pesantren and only a few who pursued their studies in public

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Phaosan Jehwae, Susy Deliani & Yahaya Niwae

secondary schools. This situation was different if students were in public secondary schools. During the pesantren, Malay students had the opportunity to learn Malay language subjects and some religious subjects in Malay. Similar to public high schools, students in pesantren were also required to study secular (academic) subjects in Thai. During in pesantren, Malay students were more susceptible to Thai than Malay. Further explanations on subjects, study times and languages used among Malay students in the pesantren in Patani could be seen from Table 1 below. Table 1 shows an overall picture of the subjects, study times and languages used in 10th grade of pesantren in Patani. There are four subjects using Malay Language as medium in teaching process, namely (i) the Quran, (i) Tarikh, (iii) Malay Language, and (iv) Morals Study. The average Malay-language study is four to five hours each week. Since the crisis in Southern Thailand in 2005, the Thai Kingdom began to focus on the identity of the Patani Malay, especially in terms of the religious and language. The government began to open up religious and Malay subjects in public schools. They employed religious and Malay language teachers to the public schools. They also provided a wide opportunity for the use of Malay language, such as in radio and television broadcasting, billboards, courses, provision of Malay language instructors in several universities as well as bilingual school plans which had been implemented in three regions in Southern Thai.

Table 1. Subjects, study time and languages used in 10th/6th grade in pesantrens. No. Subject Duration of study per week Language used 1 Al-Qur’an 80 Minutes Malay 2 Tafsir 80 Minutes Arabic 3 Fiqih 80 Minutes Arabic 4 Hadis 80 Minutes Arabic 5 Tarikh 80 Minutes Malay 6 Arabic Language 80 Minutes Arabic 7 Malay Language 80 Minutes Malay 8 Morals Study 40 Minutes Malay 9 Thai Language 120 Minutes Thai 10 English Language 80 Minutes Thai 11 Mathematic 120 Minutes Thai 12 Additional Mathematic 40 Minutes Thai 12 Sciences 240 Minutes Thai 13 History 80 Minutes Thai 14 Socials 80 Minutes Thai 15 Computer 80 Minutes Thai 16 Arts 40 Minutes Thai 17 Health Study 40 Minutes Thai 18 Sports 80 Minutes Thai *Malay (280 Minutes) *Arabic Total 1600 Minutes/26 Hours Per week (320 Minutes) * Thai (1000 Minutes)

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Proceedings of the 28th International Conference on Literature: “Literature as a Source of Wisdom”, July 11-13, 2019, Universitas Syiah Kuala, Banda Aceh, Indonesia ISBN: 978-623-7086-21-5

6. Conclusions

The Malay language in Southern Thailand has a very important role and position. It is not merely a means of communication but is much more than that. It cannot be separated from the Malay community in Patani. Patani has a long and challenging history, but the Malay language remains an important issue. Although Patani is not a Malay region in the archipelago but the Patani community maintains their identity as Malay speakers. Pesantrens and colleges in Patani play an important role in preserving the Malay language. Various Thai government policies has been directly or indirectly trying to remove and undermine the Malay language from the Thailand since Patani became a part of it with various political policies of Siamization but fortunately the efforts were not exactly successful. It is proved from the fact that Malay language is still actively spoken about by the Patani community and has become compulsory language throughout the pesantrens up until today. Since the ongoing security crisis, the government has begun to see the importance of Malay language for the Patani community by including the Malay curriculum in public primary and secondary schools.

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